"My parents reared me tenderly" instead of stopping he unexpectedly added, "By yarrow and rue," &c., with the result that he shot up through the air, to the great dismay of all beholders. Our readers will at once recall Grandpapa's Tale of the Witches' Frolic in the _Ingoldsby Legends_. Similar tales appear in Scotland, for which see Sharpe, pp. 56, 207; the same writer (p. 212) makes mention of a red cap being worn by a witch. After the opening years of the eighteenth century, when once it had ceased to attract the unwelcome attentions of judge, jury, and executioner, witchcraft degenerated rapidly. It is said by some writers that a belief in the old-fashioned witch of history may still be found in the remoter parts of rural England; the same can hardly be said of Ireland, this being due to the fact that witchcraft was never, at its best (or worst) period, very prevalent in this country. But its place is taken by an ineradicable belief in _pishogues_, or in the semi-magical powers of the bone-setter, or the stopping of bleeding wounds by an incantation, or the healing of diseases in human beings or animals by processes unknown to the medical profession, or in many other quaint tenets which lie on the borderland between folklore and witchcraft, and at best only represent the complete degeneracy and decay of the latter. Yet these practices sometimes come, for one reason or another, within the wide reach of the arm of the law, though it is perhaps unnecessary to state that they are not treated as infringements of the Elizabethan Statute. For example, some years ago a case was tried at New Pallas in co. Limerick, where a woman believed that another desired to steal her butter by _pishogues_, flew in a passion, assaulted her and threw her down, breaking her arm in the fall.[61] That appalling tragedy, the "witch-burning" case that occurred near Clonmel in 1895, is altogether misnamed. The woman was burnt, not because she was a witch, but in the belief that the real wife had been taken away and a fairy changeling substituted in her place; when the latter was subjected to the fire it would disappear, and the wife would be restored. Thus the underlying motive was kindness, but oh, how terribly mistaken! Lefanu in his _Seventy Years of Irish Life_ relates a similar incident, but one which fortunately ended humorously rather than tragically: while Crofton Croker mentions instances of wives being taken by the fairies, and restored to their husbands after the lapse of years.